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Full text of "What is Anarchism?"




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What is anarchism? 



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Anarchism is a political theory which aims to create anarchy, "the 
absence of a master, of a sovereign" (Proudhon, What is Property, 
page 264), In other words, anarchism is a political theory which aims 
to create a society within which individuals freely co-operate together as 
equals. As such anarchism opposes all forms of hierarchical control - 
be that control by the state or a capitalist - as harmful to the 
individual and their individuality as well as unnecessary: 

In tlie words of anarchist L Susan Brown: 

"While the popular understanding of anarchism is a violent, anti-State 
movement, anarchism is a much more subtle and nuanced tradition 
than a simple opposition to government power. Anarchists oppose the 
ideaithat power and domination are necessary for society, and instead 
advocate more co-operative, antl-hierarchicel forme of social, political and 
economic organization.' (The Politics of Individualism, page 106) 

However, "anarchism" and "anarchy are undoubtedly the most 
misrepresented ideas in political theory Generally, the words are used 
to mean -chaos" or "without order" and so. by implication, anarchist, 
desire social chaos and a return to the "laws of the jungle" 



Why anarcha-feminism? 

Because just because anarchism is inherently feminist does not 
mean that all anarchists are inherently feminist. 

Because feminism is not a foot note or a lesser issue to he 
pushed to the side until capitalism and the state are abolished. 



Because patriarchy is just as evil as eiatism, capitalism, racism, 
speciesism, environmental abuse, ageism, ableism, militarism, 
classism, and all those evil -isms. 

Because sexism and genderism have no place in movements for 
freedom, peace, and equality. 

Because patriarchy is hierarchy is authoritarianism is abuse, 

Because something is wrong if anarchists sit In a circle for a 
meeting that is dominated by men. 

Because something is wrong if men facilitate all the meetings, 
men write all the books, men are the only ones we quote, men 
are standing behind all the cameras, men are standing in front 
of all the cameras, and only men are marching in the front 

Because we live and are socialized in a patriarchal society. 

Because something is wrong if women are assaulted by men 
who claim to be anarchists, or any men at all for that matter, 

Because without feminism, anarchism is just a men's club for 
assholes. 



Because true feminism is inherently anarchist. 




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atriarchy does a really good job of turning woman against 
women against womyn against woman-identified woman 
against., well you get my point. In order to undo what 
patriarchy (and capitalism and government and sanctioned- hierarchy) has 
done, we must not wallow in our hatred and jealousy for one another; 
rather examine this JEALOUSY and this need to COMPETE with one 
another. (And NO, it isn't "natural".) We cannot let our frustrations within 
our sex, our gender, our whatever to allow us to become passive. I 
think most of us aren't aware of the power that can and does exist when 
we cooperate and feel love for one another. It is good to argue and to 
find differences but also to CHERISH those differences, JUDGMENT is a 
hard thing to unlearn, but it must be done. I was sitting in on a new 
women's, wommin's, 4 woman-identified collective starting in Washington 
D.C. and the group went to length about how they don't approach other 
women because of petty judgment or fear of judgment and how terrible 
that is because this collective could have started sooner had we been 
brave enough (or perhaps prepared enough) to smash the patriarchy lurking 
in our minds. We must recognize our roles as both victims and 
oppressors and work towards ceasing the existence of BOTH of those 
roles. 

This zine presented women from all over the world, using their talents and 
their varying desires for a free world to collaborate on a beautiful - totally 
possible * revolution. We are truly EVERYWHERE, staging revolution in 
our communities, showing each other that we are willing to work and to 
fight for what we need and want... autonomy. 



To my allies (or possible allies), don't be afraid to be called out on your 
shit. Patriarchy is institutionalized against us ALL. if you are given 
power and privilege along with the establishment of this institution, 
recognize that power and then ABANDON it. Whether you like it or not, 
women are part of the revolution... in fact, you can't have one unless we 
are a part of it, unless you leave YOUR patriarchy in the rubble. Don't 
sit around and wait for the women to point out what's wrong in our 
circles, you're perfectly capable of seeing fucked up shit for yourself. And 
please, please PLEASE don't call yourself a "Revolutionary'' or an 
"Anarchist" if you're offended or scared of feminism because well, it 
sounds dumb and its unbelievably contradicting. 

We feel pride when you recognize the oppressions that exist on all lines. 
We are happy when you acknowledge your role as an oppressor, see it 
has a hindrance to revolutionary action, and step down from that role. 
We appreciate it when you call each other out on shit. We know that 
some of you ere trying, that some of you are educating each other; and 
this attempt is necessary for all of us to start experiencing the freedoms 
we desire. 



A Letter to the Reader 




Who we are: An Anarcho-Femlnlst Manifesto 



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WE CONSIDER ANARCHO-FEMINISM TO BE THE ULTIMATE AND 
necessary radical stance at this time in world history, far more 
radical than any form of Marxism. 

We believe that a Women's Revolutionary Movement must 
not mimic, but destroy, all vestiges of the male-dominated power 
structure, the State itself — with its whole ancient and dismal 
apparatus of Jails, armies, and armed robbery (taxation); with all 
its murder; with all of its grotesque and repressive legislation and 
military attempts, Internal and external, to interfere with people's 
private lives and freely-chosen co-operative ventures. 

The world obviously cannot survive many more decades of 
rule by gangs of armed males calling themselves governments. 
The situation is insane, ridiculous and even suicidal. Whatever its 
varying forms of justifications, the armed State is what is threat- 
ening all of our lives at present. The State, by its inherent nature, 
is really incapable of reform. True socialism, peace and plenty for 
all, can be achieved only by people themselves, not by represen- 
tatives ready and able to turn guns on all who do not comply with 
State directives. As to how we proceed against the pathological 
State structure, perhaps the best word is to outgrow rather than 
overthrow. This process entails, among other things, a tremen- 
dous thrust of education and communication among all peoples. 
The Intelligence of womankind has at last been brought to bear 
on such oppressive male Inventions as the church and the legal 
family; it must now be brought to re-evaluate the ultimate strong- 
hold of male domination, the State. 

While we recognise important differences in the rival sys- 
tems, our analysis of the evils of the State must extend to both Its 
communist and capitalist versions. 

We Intend to put to the test the concept of freedom of 
expression, which we trust will be incorporated in the ideology of 
the coming socialist Sisterhood which is destined to play a deter- 
mining role In the future of the race, if there really is to be a 
future. 

We are all socialists. We refuse to give up this pre-Marxist 
term which has been used as a synonym by many anarchist 
thinkers. Another synonym for anarchism is libertarian socialism, 
as opposed to Statist and authoritarian varieties. Anarchism 
(from the Greek anarchos — without ruler) is the affirmation of 
human freedom and dignity expressed in a negative, cautionary 
term signifying that no person should rule or dominate another 
person by force or threat of force. Anarchism indicates what peo- 
ple should not do to one another. Socialism, on the other hand, 
means all the groovy things people can do and build together, 
once they are able to combine efforts and resources on the basis 
of common interest, rationality and creativity. 

We love our Marxist sisters and all our sisters everywhere, 
and have no interest in disassociating ourselves from their con- 
structive struggles. However, we reserve the right to criticise their 
politics when we feel that they are obsolete or irrelevant or inim- 
ical to the welfare of womankind. 

As Anarcho-Feminists, we aspire to have the courage to 
question and challenge absolutely everything - including, when 
il proves necessary, our own assumptions. 



Blood of the Flower: An Anarcha-Feminist Statement 

We are an independent collective of women who feel that anar- 
chism is the logically consistent expression of feminism. 

We believe that each woman is the only legitimate articula- 
tor of her own oppression. Any woman, regardless of previous 
political involvement knows only too Intimately her own oppres- 
sion, and hence, can and must define what form her liberation will 
take. 

Why are many women sick and tired of 'movements'? Our 
answer is that the fault lies with the nature of movements, not 
with the individual women. Political movements, as we have 
known them, have separated our political activities from our per- 
sonal dreams of liberation, until either we are made to abandon 
our dreams as impossible or we are forced to drop out of the 
movement because we hold steadfastly to our dreams. As true 
anarchists and as true feminists, we say dare to dream the impos- 
sible, and never settle for less than total translation of the impos- 
sible into reality. 

There have been two principle forms of action in the 
women's liberation movement. One has been the small, local, 
volitionally organised consciousness-raising group, which at best 
has been a very meaningful mode of dealing with oppression 
from a personal level and, at worst, never evolved beyond the 
level of a therapy group. 

The other principle mode of participation has been large, 
bureaucratized groups which have focused their activities along 
specific policy lines, taking great pains to translate women's 
oppression into concrete, single-issue programmes. Women in 
this type of group often have been involved in formal leftist poli- 
tics for some time, but could not stomach the sexism within other 
leftist groups. However, after reacting againsl the above-men- 
tioned attitude of leftist males, many women with formal political 
orientations could not accept the validity of what they felt were 
the 'therapy groups' of their suburban sisters; yet they them- 
selves still remained within the realm of male-originated Marxist- 
Leninist, Trotskyism Maoist rhetoric, and continued to use Forms 
of political organisation employed by the male leftist groups they 
were reacting against. The elitism and centralisation of the old 
male left thereby has found, and already poisoned parts of the 
women's movement with the attitude that political sophistication 
must mean 'building' a movement around single issue pro- 
grammes, thereby implying that 'we must be patient until the 
masses' consciousness is raised to our level.' How condescend- 
ing to assume that an oppressed person must be told that she is 
oppressed! How condescending to assume that her conscious- 
ness will grow only by plodding along, from single-issue to next 
single issue. 

In the past decade or more, women of the left were consis- 
tently intimidated out of fighting for our own liberation, avoiding 
the obvious fact that all women are an oppressed group. We are 
so numerous and dispersed that we have identified ourselves 
erroneously as members of particular classes on the basis of the 
class of *our men*, our fathers or our husbands. So women of the 
left regarding ourselves as middle-class more than oppressed 
women, have been led to neglect engaging in our own struggle as 



What is your vision of social change as relates to the 
books you [Mujeres Creando] write and the videos 
and graffiti you make? 

JP: You can want a microphone or camera like you'd want a rifle, 
neither with bullets nor with audio or pictures. No, I'll say what I 
want to say to others. 

We have given communication a high place, on the same 
level as creativity - that is, creativity in communication. So we 
have preferred to take from our roots and, by leaving them, we 
begin a creative communication process, fn '92 we started to do 
graffiti. We did it in Cochabamba, Santa Cruz, and other places. 
And so, out of all our work that we do, the graffitis (signed 
Mujeres Creando) are not anonymous - we put what we want, 
and everybody knows that MC Is In this area, and If someone 
wants to put us in jail, he or she comes here and does it. 
Whenever we've gone out to do graffiti, we have been afraid, and 
we're always afraid. But we've thought about our right to do it... 
Coca-Cola pays and paints, Repsol pays and paints, so why can't 
we paint without paying? The problem isn't that the walls are 
painted, the problem Is that it's not paid for. If we must pay for 
public space, then it's a big contradiction In democracy. What's 
public and what's private? 

Streets are public space, the whole city's courtyard, not a jail 
hallway, where you go from the jail of your house to the jail of your 
office job... if it's public, then everybody can use it. But If you pay 
for public space it becomes private. Public space doesn't exist. 
Let's start this discussion. 

What's dirty? What's clean? "You're making my walls dirty!" 
Oh, so when Coca-Cola contracts a painter, it doesn't make the 
wall dirty? That's an aesthetic concept. It seems to me that it has 
made the wall dirty in a disgusting way. And what we have done, 
our graffiti, that's beautiful. 

What are some of the next projects for Mujeres 
Creando? Is it possible that you wilt participate in 
IMC Bolivia? 

J. P.: If we want Mujeres Creando to go on, It needs to question 
itself, and not embody a myth like "a cute group of feminists" 
because you have to have roots in society. For this, I propose to 
build a space (Creando Femlnismo Autonomo (Creating 
Autonomous FemlnismD for other women and other social groups 
where we'd build feminism in terms of Mujeres Creando... and I 
think it's important to let people know about these experiences 
through Indymedia. 

My privileged space is for women; 1 want to start with them. 
1 want to start from there, to feed others and myself through the 
Indymedia space. I don't consider this women's space to be apart 
from others — I think that we can get into deeper discussion if we 
start with women. But I don't want it to start In indymedia and fin- 
ish with the women. It's a social proposal by women and for both 
women AND men. 



32 




What is it to be a feminist In Latin America? 

|P- To be a feminist in our society means to fight against neoliber- 
alism and Its ideology; for us, being a feminist means denouncing 
racism, machismo/sexism (in the Left and within anarchism, as 
well as femenlne sexism), homophobia, domestic violence, etc. It 
means denouncing the sexist, bureaucratized. technocratic 
women of this generation (for us, those women that have fallen 
into neoliberalism and are administrators of the murderous poli- 
tics of the World Bank, IMF. etc.) Here's the difference between us 
and them: they use power and are within the system, and there- 
fore they always control the forces (military, economic, social, 
political) against those who oppose what they say. 

So, we're not interested in power, women's offices, or min- 
istries. We are Interested in the daily construction of practice and 
theory in the streets and in nurturing our creativity. 

' Our generation denounces the unjust relationship between 
men and women, just as the class concept has denounced the 
unjust relationship between the bourgeois and the proletariat. 
Therefore, it should have led to a revolution, but it's changed into 
a concept grabbed up by the system, because the only thing that 
works is the description of being a man or woman today, not the 
denunciation of the relationship's injustice... so, the generation 
becomes a descriptive concept. Feminism looks for ways to recov- 
er this category, which has a descriptive aspect, but more impor- 
tantly its denouncing character. We bring this character forward m 
our fight for the construction of our anti-patriarchal theory. 

What do you think of the "lack of women" In social 
movements? Is It a myth or an historical reality? 

IP- It seems to me like a blindfold when people ask, "where are 
the women?" We have been around since the beginning of revolu- 
tionary moments, always. 

On the other hand, in today's era, social movements (Sem- 
Terra, de los Deudores, Madres y Abuelas de Plaza de Mayo) are 
all women-led fights resisting and confronting dictatorships. 
What we see Is a division between public and private affairs, a 
blindfold, an invisibility in the struggles. 

How do men and women, Indoctrinated into a patri- 
archal society, react to the goals of Mujeres 
Creando? 

jp. Women have sympathy as well as fear. The sexist women are 
much more stubborn and violent than macho men. These men are 
careful about having sex with us; they're afraid, it's some kind o 
complex .. but in the end they have a certain kind of respect 
toward us because we have been fighting for ten or eleven years. 
At first most women have sympathy, and later they re afraid 
because it's a demanding and radical proposal, but that's the only 
way to build a place where everything Is not superficial and dilut- 
ed And the men that sympathize with us follow us if they're inter- 
ested in everything, but they keep wanting us to be like mothers, 
feeding them; they're a little lazy because they don't want to 
accept the challenge of making their own group. 



our primary struggle. Instead, we have dedicated ourselves to 
fight on behalf of other oppressed peoples, thus alienating our- 
selves from our own plight. Many say that this attitude no longer 
exists in the women's movement, that it originated only from the 
guilt trip of the white middle class male, but even today women 
in autonomous women's movements speak of the need to organ- 
ise working class women, without concentrating on the need to 
organise ourselves — as if we were already beyond that level. 
This does not mean (if we Insist first and foremost on freeing our- 
selves) that we love our oppressed sisters any the less; on the 
contrary, we feel that the best way for us to be true to all libera- 
tion struggles is to accept and deal directly with our own oppres- 
sion. 



Why Anarchism? 



We do not believe that rejection of Marxist-Leninist analysis and 
strategy is by definition political naivete. We do not believe it is 
politically naive to maintain the attitude that even a 'democrati- 
cally centralised' group could be considered the 'vanguard' 
spokeswoman for us. The nature of groups concerned with 'build- 
ing' movements is; i)'to water down the 'more extreme' dreams 
into 'realistic' demands, and 2) to eventually become an organ of 
tyranny itself. No thanks! 

There is another entire radical tradition which has run 
counter to Marxist-Leninist theory and practice through all of 
modern radical history — from Bakunln to Kropotkin to Sophie 
Perovskaya to Emma Goldman to Errico Malatesta to Murray 
Bookchin — and that is anarchism. It is a tradition less familiar to 
most radicals because it has consistently been distorted and mis- 
represented by the more highly organised State organisations 
and Marxist-Leninist organisations. 

Anarchism Is not synonymous with irresponsibility and 
chaos. Indeed, It offers meaningful alternatives to the outdated 
organisational and policy-making practices of the rest of the left. 
The basic anarchist form of organisation is a small group, voli- 
tlonally organised and maintained, which must work toward 
defining the oppression of Its members and what form their 
struggle for liberation must take. 

Organising women, In the New Left and Marxist left, is 
viewed as amassing troops for the Revolution But we affirm that 
each woman joining in struggle is the Revolution, WE ARE THE 
REVOLUTION! 

We must learn to act on impulse, to abandon the restric- 
tions on behaviour that society has taught us to place on our- 
selves. The 'movement' has been, for most of us, a thing removed 
from ourselves. We must no longer think of ourselves as members 
of a movement, but as individual revolutionaries, co-operating. 
Two, three, five or ten such individual revolutionaries who know 
and trust each other intimately can carry out revolutionary acts 
and make our own policy. As members of a leaderless affinity 
group, each member participates on an equal level of power, thus 
negating the hierarchical function of power. DOWN WITH ALL 
BOSSES! Then we will not be lost in a movement where leader- 
ship determines for us the path the movement will take — we are 
our own movement, we determine our own movement's direction. 
We have refused to allow ourselves to be directed, spoken for, 



and eventually cooled off, 

We do not believe, as some now affirm, that the splintering 
of the Women's Movement means the end to all of our revolution- 
ary effectiveness. Nol The spirit of the women Is just too large to 
be guided and manipulated by 'a movement'. Small groups, act- 
ing on their own and deciding upon their own actions, are the log- 
ical expression of revolutionary women. This, of course, does not 
preclude various groups working together on various projects or 
conferences. 

To these ends, and because we do not wish to he out of 
touch with other women, we have organised as an autonomous 
collective within the Women's Centre In Cambridge, Mass. The 
Women's Centre functions as a federation; that is, not as a policy- 
making group, but as a centre for various women's groups to 
meet. We will also continue to write statements like this one as 
we feel moved to. We would really tike to hear from all and 
sundry! 



ALL POWER TO THE IMAGINATION! 




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INTERVIEW WITH JUUETA PAREDES OP MUJERES CREANDO, AN 
anarcha-feminist group In La Paz, Bolivia. 

How did Mujeres Creando (Women Creating) come 
about? What is its goal? 

JP: Mujeres Creando Is a "crazlness" started by three women 
(julieta Paredes, Maria Galindo and Monica Mendoza) from the 
arrogant, homophobic and totalitarian Left of Bolivia during the 
'8os, where heterosexuality was still the model and feminism was 
understood to be divisive. It's nol really a new design in a society 
such as ours. So we had already been developing this kind of crit- 
icism. The other part of our criticism of the Left is toward what has 
been a constructed social practice; that is, it was unethical, dis- 
honest and it had a double morality. 

Revolutionary in the streets, revolutionary in their words, 
revolutionary in their talking, yet, at home, they were the dicta- 
tors of their own families, with their own loved ones. 

We have started to realize the original proposal of Mujeres 
Creando, and so we have been picking over all our experiences 
with the Left, as well as learning through our first time taking part 
in the San Bernard Conference In Argentina, which was an experi- 
ence of all Latin American feminists. 

From the viewpoint of Mujeres Creando, one way to move 
toward our goal is the concept of diversity (the other is creativity). 

Diversity is fundamental for us, because if you look at how other 
groups are made up, they're usually of the same kind of people 
(barrio [neighborhood], young people, workers, lesbians, etc.). 
Diversity is a way to criticise these "enclosed cubicles" in society. 
Mujeres Creando is made up of lesbians and heterosexuals, 
whites and Indigenous women, young and old women, divorced 
and married women, women from the country and from the city, 
etc. The system tries to keep us in the "enclosed cubicles" and to 
divide us so that it can control us more effectively. 

What's Important is that we, through our connection with 
other women, are starting to observe the diversity in which Latin 
American feminism developed; that Is, there were farmers, stu- 
dents, soldiers, lesbians, etc. It was beautiful and it captivated us. 
Afterwards we realized that it wasn't enough just to be a 
woman... there were deep political differences. We keep on with 
the feminist movement and become feminists, and immediately 
we see something that seems to us like empty space: it's all good 
and diverse, but what was our position as to (government) power? 
The difference between us and those who talk about the 
overthrow of capitalism is that all their proposals for a new soci- 
ety come from the patriarchy of the left. As Feminists in Mujeres 
Creando we want revolution, a real change of the system; we do 
not want just to change capitalism, nor just to change attitudes 
toward women, but also a change in attitude toward young peo- 
ple and the environment. We want to change patriarchy, in a his- 
torical and long-lasting transformation that is being created by 
the feminism we dream of. 

In the process of constructing organisation — no bosses, no 
hierarchy — 1 speak for myself and don't represent anybody... I've 
said it and I'll say it again that we're not anarchists by Bakunin or 
the CNT, but rather by our grandmothers, and that's a beautiful 
schonl of anarchism. 



31 



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We want indigenous rights to be respected, because 
our language is the most important thing- Because our 
language is very beautiful, our regional clothing. 
Because there are a lot of people who aren't wearing 
the clothing now, they say they don't want to put it 
OH, that they're ashamed to use it now. There are also 
people who are ashamed to speak in our own language. 
I don't think that's right, because we are indigenous, 
and we aren't going to be ashamed of being what we 
are, because everything we have is our culture and it's 
real. 



It's not true that we want to separate from Mexico. 
What we want is for them to recognize us as Mexicans, 
as the indigenous we are, but also as Mexicans, since 
we were born here, we live here," 





! 

11 1 was trying to do was educate 
myself. I do this often with things 
I don't entirely understand- like 
how a CD player works, what the difference is between a mule 
and a donkey, or in this case, what exactly was it that my 
anarchist classmates talking about? 

And now I know. So, here I sit writing a piece for a 'zine 

collaborating with two of the most righteous people I know, and 
contemplating anarchism and anti-authoritarianism, and how the 
simple phrase "a free society organized along lines of 
cooperation and mutual aid" has changed my entire political 
wotldview. 

That phrase comes from a flyer entided "Ethical Anarchism" 
which was the beginning of my education in anarchy and anti- 
authoritarian ideology. Another key phrase from that document 
jumped out at me. It reads "Ethical anarchism never relies on 
fear to accomplish anything, because a person who is afraid is 
not free." 

A person who is afraid is not free. Read that again. Read 
it, and then think about the Homeland Security Advisory 
System and its color-coded Terror Alert levels. Think about 
the evening news teasers such as "cyber predators are after 
your kids— news at eleven." Think about our "pre-emptive" 
war in Iraq. Think about rapper P. Diddy's slogan "Vote or 
Die". Now say it with me again. A person who is afraid is not 
free. 

We live in a culture of fear. Fear cultivated by the 



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Anarchist Librarians- 

The Revolution Will Be Cataloged 



The stereotypical librarian— glasses perched on her 
nose, bun tightly wound at the back of her neck, pencil 
behind her ear, shushing with abandon— she's the one 
you've got to watch out for, because she's the gatekeeper 
to vast stores of information. And right now, she's pissed. 

Librarians have come out as staunch defenders of free 
speech. They have fought against Internet filtering in 
public libraries, the Patriot Act, banned books, and 
copyright restrictions on intellectual property. 

The American Library Association has had a Feminist 
Task Force since 1970, tackling such issues as sexism in 
iibrarianship, pornography and censorship, racism and 
ethnic diversity in Iibrarianship. They endorsed passage of 
the EKA and boycotted ALA conferences in states where 
the EKA was not ratified. They prohibit sexist, racist 
language in ALA documents, develop ALA comparable 
pay guidelines, and require that ALA use affirmative 
action as library school accreditation criterion. Individual 
members also monitor ALA exhibits and publications for 
sexist, racist or homophobic content. 

In addition to the Feminist Task Force radical librarians 
have formed loose collectives, like the Anarchist 
Librarians, whose spokesperson, Chuck Munson, is a 
familiar face within anarchist circles. In 1995 he started 
the infoshop.org website, which acts as a clearinghouse and 



n 



independent media center for anarchists and anti- 
authoritarians. 



Munson gave a speech after the American Library 
Association meeting in Florida in June 2004. In it, he 



explained anarchist Iibrarianship in this 



way, 



" Anarchist Iibrarianship is much like radical Iibrarianship 
in that it includes many of the same concerns about corporate 
influence on and in libraries, class and race issues, 
privatization of library work, social responsibility, censorship, 
the environment and so on. Anarchist Iibrarianship is 
feminist, anti-racist, anti-classist, anti- establishment, and for 
egalitarianism and human rights for everyone. It compliments 
radical Iibrarianship because anarchism has a history of 
supporting social responsibility, because anarchism rests on 
ideas like cooperation, anti-hierarchy, freedom, mutual aid, 
and so on. " 

"Beyond Utopia Lies Anarchism" is a librarian's 
cataloging in-joke (yes, there are such things!) 1 1 pays 
homage to the fact that library classification schemes place 
materials on anarchism after materials on Utopias. It also 
reflects the belief that anarchism is different from the 
unattainable perfection of Utopia (which, after all, is Greek 
for "not a place"). Anarchism is no mere story for idle 
dreamers. Anarchism is a living, breathing, body of 
thought intended to be put into practice. 

(http://web.hamline.edu/personal/jgeorge/index.html) 



t h,„u the vress is ,„ illsull a IlatioI1 . l0 |(1 ,, llil)h 10a(liIig (if ce ,. laiii 1(ook8 i8 to lecUtc ihe iiihal( . tams to he e . ihci foolg or sUves 

- Claude Adtien Helvetius